tripleC 15(1): 355-369, 2017 http://www.triple-c.at Technology Retreats and the Politics of Social Media Adam Fish Lancaster University, Lancaster, United Kingdom, [email protected], http://www.lancaster.ac.uk/sociology/about-us/people/adam-fish Abstract: This essay examines weeklong technology retreats in Silicon Valley. These re- treats embody digital healthism, which I define as the discourse that promotes the self- regulation of digital consumption for personal health. I argue that the self-regulation ad- vanced by digital healthism insufficiently addresses the politics of media refusal. Technology retreats channel frustrations about social media use into opportunities for personal and cor- porate growth instead of political activism. I consider how technology retreats might partici- pate in a dialogue about the regulation of social media platforms and companies by states. Evidence for these claims come from ethnographic research with the founders of a technol- ogy retreat in Silicon Valley. Keywords: Regulation, Personalisation, Politicisation, Social Media, Governmentality, Healthism, Technology, Media Refusal, Technology Retreats Acknowledgement: This article is dedicated to Levi Felix, co-founder of Camp Grounded, who passed away during the course of our friendship. Gratitude to Zev Felix, Brooke Dean, Ben Madden, Lyndsey Madden, and Joe Madden. Thanks to Theodora Sutton for major in- sights into Camp Grounded. 1. Introduction In many communities in and around Silicon Valley, working on one’s mental, physi- cal, and even spiritual health is a marker of both personal and professional success (Ferenstein 2015). Google’s “meditation leader”, Chade-Meng Tang, claims that meditation boosts emotional intelligence (EI), “And every company knows that if their people have EI, they’re gonna make a shitload of money” (Shachtman 2013). In or- der to cultivate EI, Google offers meditation courses on campus that are attended by hundreds of employees (Kelly 2012). Google is not alone in providing meditation ser- vices for employees. Facebook’s campus has a meditation room, and Twitter co- founder Evan Williams leads meditation retreats. It appears that in some Silicon Val- ley companies, spiritual practices and business success are seen to overlap. One recent manifestation of the ideal that personal and professional growth is intertwined is the phenomenon of technology retreats – multiday events framed by temporary non-use of networked technology. Technology retreats exemplify the practice and discourse of digital healthism, or self-regulation of digital consumption for personal health. In this essay, I argue that the discourse of digital healthism involves a depoliticisation of social media, wherein perceived social media excess is addressed as an individual issue, as opposed to a corporate or state problem. Technology retreats, I argue, are a missed opportunity to collectively organise for structural or social regulation of social media platforms and corporations. Based on interviews and ethnographic experiences with the founders of Date of Acceptance: 04 April 2017 Date of Publication: 10 April 2017 CC-BY-NC-ND: Creative Commons License, 2017. 356 Adam Fish a Silicon Valley technology retreat, this essay is equal parts critical analysis and po- lemic. It is an attempt to envision not only what is but what could emerge from a poli- ticised culture of digital rejection. Subjects abstaining from social media want to regain control, establish bounda- ries, resist information overload, and establish greater personal life balance (Wood- stock 2011). Many limit use to particular sites and times (Kaun and Schwarzenegger 2014) or depart while retaining the possibility of returning (Brubaker et al. 2014; Light and Cassidy, 2014). These affective concerns could translate into “conspicuous non- consumption”, which refers to the ways in which the rejection of consumption be- comes a public performance capable of accruing to the performer social capital (Portwood-Stacer 2013). “Conspicuous non-consumption” could be the ground for social solidarity. While affective experiences like technology retreats may coalesce into political activism (Papacharissi 2015), the “collective action frames” (Benford and Snow 2000) – ways of collaboratively identifying and addressing a problem – are not made explicit in the technology retreats. This, I argue, is a depoliticisation of the po- litical potential of temporary media rejection. My argument draws on qualitative research with the organisers of one Silicon Val- ley technology retreat, Camp Grounded, a service of the limited liability company Digital Detox®. For this reason, this essay is not about the experience of being a par- ticipant in a technology retreat. Rather, it is about how institutions structure what is possible through rules, frames, and agenda setting. I am friends with the founders and councillors of Camp Grounded and have had many personal experiences and long discussions with them about life and society, as well as technology retreats and their inspirations. The key founder, the late Levi Felix, was a good friend who pro- vided a wealth of insights into the origins, motivations, and practices of Digital De- tox® and Camp Grounded. Despite this friendship, I remain critical and have chal- lenged the founders with various versions of the critique I advance here. I am also indebted to the excellent fieldwork of Theodora Sutton (2014) who conducted ethno- graphic fieldwork at Camp Grounded. I include several quotes from her fieldwork in my analysis. In the following sections, I describe key aspects of Camp Grounded and use several political concepts to theorise the implications of Camp Grounded's avoidance of politics. My argument is that, instead of being potentially antagonistic to Silicon Valley, the temporary non-use of digital technologies represents the dis- placement of discord. Throughout the essay, I speculate on how technology retreats might participate in efforts to regulate social media platforms and companies. 2. Case Study: Camp Grounded For four days each year, workers from Silicon Valley and elsewhere travel to Camp Grounded, a summer camp for adults along a river in the redwood forests of Califor- nia. The retreat eschews digital technology and immerses participants in nature, community, creativity, self-analysis, and play. In 2014, the retreat was attended by employees from Silicon Valley companies such as Twitter, Facebook, Instagram, and Airbnb. In 2016, Google sent 200 workers to Camp Grounded. The employee who had the idea of bringing Google to Camp Grounded said: “There's sort of the stan- dard off-site fun and bonding, you know, experience that everybody in the Bay Area offers to their teams and we really wanted to give them something different. And I was like OK, bear with us, it's summer camp. Let's take everyone away, there's no Internet whatsoever, and we're going to just see what happens and play” (Camp Grounded 2016). CC-BY-NC-ND: Creative Commons License, 2017. tripleC 15(1): 355-369, 2017 357 Felix and the other founders and councillors bring to Camp Grounded a specific vision of the ideal community based on interpersonal connection, a reverence for na- ture, and a celebration of direct experience. After an extended visit to a deserted is- land in Cambodia in 2009, they visited my wife and I where we were living on an in- tentional spiritual and eco-community in Southern California. Over handmade vegan sushi and a tea ceremony, two traditions they picked up in Southeast Asia, they told us about the idea for Camp Grounded. We continued to discuss the idea over the years and I began to research and they develop a culture of temporary media rejec- tion inspired by the festival scene, most importantly Burning Man, of which we were both a part1. These self-declared ‘Burning Man hipsters’ draw from the ethos of the participa- tory, radically self-reliant, and self-expressive festival2. The title of the camp they or- ganised for Burning Man in 2015, “Zen as Fuck”, gives a sense of the playful, parodic, and spiritual sensibility that they bring to Camp Grounded. The aesthetic of their camps and retreats is a mix of the 1960s and 2000s, the Merry Pranksters’ psy- chedelic bus Further meets the nostalgic folksiness of a Wes Anderson movie. At Camp Grounded, the freedoms associated with this countercultural orientation are constrained by several rules. The rules of Camp Grounded are simple and include prohibitions against technol- ogy, watches, ageism, wearable technology, drugs or alcohol, children, and glow sticks/glitter/blinking lights. The most important rule is no ‘W’ (work) talk. Participants are asked to take on a playful pseudonym. Events include live music, kayaking, play- shops (play/workshops), sailing, campfires, arts, dancing, talent shows, singing, climbing, typewriters, capture the flag, stargazing, etc. The events at Camp Grounded are designed to be open-ended, and participation is voluntary. Various practices are appropriated from Eastern and New Age spiritual pursuits, such as yoga, meditation, silent eating, the anthropomorphising of nature, the wearing of white, and the symbolic burning of paper on which past transgressions are written. The rules, pseudonyms, and events are designed to occlude the outside world of work, family, and digital technology. As testified in numerous newspaper articles and across their website, participants are having transformative experiences at Camp Grounded, which has now been franchised to several additional